1)

(a)When Rebbi Avahu quoted the Beraisa, 'Kol ha'Mekalkelin Peturin, Chutz mi'Chovel u'Mav'ir', Rebbi Yochanan told him to go and quote his Beraisa elsewhere, because Chovel and Mav'ir cannot be Chayav ...

(b)... unless the Beraisa speaks in a case where the perpetrator needed the blood for his dog and the fire for its ashes.

(c)Rebbi Avahu reconciled the Beraisa with our Mishnah (which writes 'Kol ha'Mekalkelin Peturin', seemingly without any exceptions) - by establishing the Beraisa like Rebbi Shimon (who holds 'Mekalkel ba'Chaburah Chayav'), and our Mishnah like Rebbi Yehudah (who holds 'Mekalkel ba'Chaburah Patur').

(d)Rebbi Shimon's source for ...

1. ... Mekalkel ba'Chaburah Chayav - is the fact that the Torah needs to permit Milah on Shabbos - implying that if not for the special dispensation, it would be forbidden even though he causes a wound).

2. ... Mav'ir ba'Chaburah Chayav - from the fact that the Torah forbids the Beis-Din to put a Bas-Kohen who committed adultery, to death (which entails nothing other than boiling the lead wick for destructive purpose).

2)

(a)Rebbi Yehudah explains the Torah's ...

1. ... need to permit Milah on Shabbos - because he considers the Milah to be a Tikun, since it perfects the baby no less than completing vessel.

2. ... prohibition of putting a Bas Kohen to death - because again, he considers boiling a lead wick no less a Melachah that boiling the dyes (which was performed in the construction Mishkan), irrespective of what it was going to be used for.

3)

(a)We learned in our Mishnah that the Shi'ur for bleaching, combing ... is a double M'lo ha'Sit, which is what Rav Yosef demonstrated. Rebbi Chiya bar Ami demonstrated a single M'lo ha'Sit for bleaching, dyeing ... - because he used the space between the extended thumb and forefinger (which is exactly twice as much as the space between the fore and middle fingers.

4)

(a)Rebbi Yehudah in our Mishnah declares Chayav someone who traps a bird in a cupboard or a deer in a room. A bird - is not considered trapped in a room, because it can escape through the windows (though that is not the reason that Rashi gives on Amud Beis).

(b)The Chachamim agree with Rebbi Yehudah regarding a bird. However, with regard to a deer they also consider it trapped in a garden, a courtyard or an enclosure.

(c)Rabban Shimon ben Gamliel maintains - that it all depends on the size and shape of the enclosure. If it is still difficult to catch, then it is not considered trapped, and he is still Patur; if not, then it is, and one will be Chayav.

5)

(a)We cite a Mishnah in Beitzah, which discusses trapping fish, wild (undomesticated) animals and birds on Shabbos and feeding them. It is forbidden to feed a bird or an animal (that is not one's own) on Shabbos, because the animals are Muktzah, and it is forbidden to trouble oneself on behalf of something which is Muktzah (in case one comes to pick it up).

(b)We reconcile the Mishnah in Beitzah, which considers animals in an enclosure, trapped, with the Beraisa, which forbids trapping from enclosures on Yom-Tov wild animals, birds or fish, and feeding them, by establishing the latter like Rebbi Yehudah - in our Mishnah (who does not consider animals in an enclosure trapped, only in a house), and the former, like the Rabbanan (in our Mishnah, who do).

(c)The discrepancy regarding birds however, regarding intact. We initially reject the answer establishing the Beraisa by an enclosure without a ceiling, and the Mishnah in Beitzah, by an enclosure with one - since a room is covered, yet both Rebbi Yehudah and the Rabbanan agree that a bird is only trapped in a cupboard, but not in a room.

(d)To refute this Kashya, Rabah bar Rav Huna establishes our Mishnah - by a Tzipor D'ror (a free bird [as opposed to one that grows up in the house]), which is far more difficult to trap.

6)

(a)Tana de'bei Rebbi Yishmael defines the term 'Tzipor D'ror' as - a bird that is free to live wherever it pleases (that will not accept the jurisdiction of a master).

(b)Taking our cue from the previous answer (distinguishing between an enclosure with a ceiling and one without), we also suggest (to resolve the discrepancy between the rulings regarding wild animals in the Mishnah in Beitzah and in the Beraisa [both according to the Rabbanan']) - that the former speaks a small enclosure, whereas the latter speaks about a large one.

(c)The first of Rav Ashi's three definitions of a small enclosure is one that is small enough to catch an animal in one spurt, according to the Rabbanan. Alternatively, we answer - either wherever the shade of one wall reaches the opposite wall, or wherever there are no nooks and crannies for the animal to slip into.

7)

(a)Rav Yosef Amar Rav Yehudah rules like Rabban Shimon ben Gamliel. Abaye objected to this however - on the grounds that 'Halachah' implies that someone argues with it, whereas in our Mishnah, nobody argues with Raban Shimon ben Gamliel ...

(b)To which Rav Yosef replied - that as long as what he said was correct, what difference did it make whether the statement was necessary or not?

(c)Abaye retorted however - that Gemara is a serious matter and not a song, that one can waste words on it.

8)

(a)The Beraisa declares Chayav someone who traps a blind deer or one that is sleeping - but Patur for trapping a lame or a sick one.

(b)Rav Yosef ascribes this to the fact - that the former are still able to escape when threatened, whereas the latter are not.

(c)Rav Yosef explained to Abaye - that the Beraisa (which rules that one is Chayav for trapping a sick deer), speaks when the animal is sick with fever, whereas the Beraisa (which rules that one is Patur), speaks when it is sick with fatigue.

9)

(a)In another Beraisa, Rebbi Meir declares Chayav someone Chayav for trapping all kinds of insects. According to the Chachamim however - one is only Chayav for trapping insects which are normally trapped, such as locusts (which they used to trap for food), but not other insects, such as flies and wasps.

(b)According to the Tana Kama of Rebbi Elazar ben Mahava'i in a second Beraisa, one is Patur even for trapping locusts - if there is dew on the ground, because the dew temporarily blinds them, rendering them helpless (and therefore trapped).

10)

(a)Rebbi Elazar ben Mahava'i adds that, even when there is no dew, one is Patur - if one takes from a large group of many locusts ...

(b)... because, seeing as one can take a handful with ease, they are considered trapped.

(c)We are uncertain about Elazar ben Mahava'i's statement, who seems to be more lenient that the Tana Kama. In fact, he might be more strict than him - since he might be coming to qualify the Tana Kama's leniency, permitting catching them when there is dew on the ground, requiring a further condition of a large group of them before it will be permitted.

(d)We resolve the She'eilah however, from a Beraisa, where the Tana Kama declares Patur someone who catches locusts on the days when there is a lot of dew on the ground, but Chayav in the summer. Elazar ben Mahava'i then states - that if they come in a large group, they are permitted even in the summer.

11)

(a)Our Mishnah now discusses two people who trap together. According to the Chachamim, two people who close a door on a deer which enters a room by itself are Patur (since either of them could have performed the Melachah on its own). They will be Chayav however - if each person could not perform the Melachah on his own.

(b)Rebbi Shimon rules that, even in the latter case, one is Patur - because he Darshens the Pesukim accordingly (as we learned in 'ha'Matzni'a').

(c)Rebbi Yirmiyah rules - that someone who traps a lion on Shabbos is Patur, unless he succeeds in luring it into its cage.

(d)The reason for this is - because as long as it is not in its cage, it will have no difficulty is escaping the moment it gets angry.

12)

(a)If Reuven fills half the doorway of a room into which a deer has entered, and Shimon then fills the remaining space - it is Shimon who is Chayav for completing the Melachah (whereas Reuven, who did not trap the animal) is Patur.

(b)If however, Reuven actually filled up the entire doorway, and, when Shimon sat down beside (behind or in front of) him, he arose and walked away, leaving the deer trapped by the second person - then it is Reuven who is Chayav ...

(c)... because Reuven is the one who trapped the deer. Shimon can be compared to someone who closes the door of his house, and then discovers that there is a deer trapped inside.